Annehmlichkeit gilt auch für vernunftlose Thiere; Schönheit nur für Menschen, d. i. thierische, aber doch vernünftige Wesen, aber auch nicht blos als solche (z.

In a famous passage in the Critique of the Power of Judgement, Kant calls the “spirit” an animating or enlivening principle in the mind. Rather than a positive affirmation building on a protobiological background, this definition marks an aesthetic notion of life. As a first step, the “Gemüt” shows itself to be an ambivalent concept between transcendental philosophy and anthropology. This ambivalence then reoccurs in the notion of life in an aesthetical regard: Life in this sense is the one hand (...) bound to the empirical notion of the powers of life – and thereby to the pre-critical works – but is now turned into something surpassing. Life in aesthetical terms is negatively bound to life in an empirical sense. So is spirit, too: It rather works as a negatively defined principle opening up the given. Life, Gemüt, and spirit make up a relational constellation that provides the grounds for the work of aesthetic ideas. By means of aesthetic ideas, spirit opens up the cognitive and thereby enlivens the Gemüt. This principle, which is spirit, can then be understood as following Kant’s logic of the infinite judgment, because the aesthetic is the opening of the rational to its indeterminate other. (shrink)

The article reads the preface to the Phenomenology of Spirit as the unfolding of the first circle in the development of spirit. It starts with a deception, as we become aware of the impossibility of reading the text along the lines of a regular understanding of regular meanings: instead, the speculative presentation needs to be written while reading. Philosophy takes place in this actualisation of the speculative, and Hegel appears within the text not as its author, but as the site (...) of the speculative, in which he disappears at the same time. This first circle creates a model for the development of spirit in which the theological form of the kenosis is actualised. Spirit empties itself and actualises itself as externalised, directing us beyond Hegel’s text to other texts, only to find its actual presentation in other places. (shrink)

The article proposes to reconsider the late Heidegger’s examination of the concept of the world, as for Heidegger the eradication of all life on planet earth is not the most horrible thing that could happen. It is the impossibility of thinking the world that exposes us to something worse: the loss of our link with being. Following Heidegger, to think the world is not only necessary to prevent the extinction of life on earth, but, moreover, the loss of thinking the (...) world lies at the beginning of the crisis we are living through. (shrink)

Die Frage des Menschen nach sich selbst beschäftigt Menschen zu allen Zeiten und an allen Orten, so auch in der Gegenwart. Die hier versammelten Wissenschaftler, Politiker, Theologen, Journalisten und Schriftsteller aus verschiedenen kulturellen Traditionen geben in über fünfzig prägnanten Beiträgen ihre persönliche Antwort auf die aufgeworfene Frage. Was ist davon zu erwarten? Sicherlich keine abschließende Lösung der Frage. Doch ist ein schillerndes Spektrum aktueller Positionen zum menschlichen Selbstverständnis entstanden - zugleich kritisch und konstruktiv, pointiert und tiefgründig. Eingeleitet und kommentiert wird (...) die Sammlung mit Beiträgen von Volker Gerhardt, Julian Nida-Rümelin, Detlev Ganten und Jan-Christoph Heilinger. (shrink)

William of Ockham was a medieval English philosopher and theologian. In 1328 Ockham turned away from 'pure' philosophy and theology to polemic. From that year until the end of his life he worked to overthrow what he saw as the tyranny of Pope John XXII and of his successors Popes Benedict XII and Clement VI. This campaign led him into questions of ecclesiology and political philosophy. The Dialogus purports to be a transcript made by a mature student of lengthy discussions (...) between himself and a university master about the various opinions of the learned on the matters disputed between John XXII and the dissident Franciscans. (shrink)

Name der Zeitschrift: Kant-Studien Jahrgang: 106 Heft: 4 Seiten: 709-713.

Mit dem Abschluss des Humangenomprojekts und den Fortschritten der Lebenswissenschaften stellt sich die Frage nach dem Selbstverstandnis des Menschen in geradezu dramatischer Weise. DAs neu gewonnene Wissen uber den Menschen muss analysiert, aufgearbeitet und bewertet werden. NIcht nur in den Lebens-, sondern auch in den Kulturwissenschaften stellt sich daher die Frage nach dem Selbstverstandnis des Menschen, das unsere Handlungen und Bewertungen sowie unsere Orientierung in der Welt pragt. DIe Forschenden stehen hierbei jedoch vor der Herausforderung, dass vertraute Intuitionen fragwurdig geworden (...) sind, feststehende Terminologien nicht zur Verfugung stehen und die neuen Erkenntnisse vielleicht grundlegend neue Antworten verlangen. DIe Buchreihe Humanprojekt nimmt diese Herausforderung an. SIe schafft eine Plattform, um einen forschungsrelevanten, dabei aber auch offentlich wirksamen Dialog der Natur-, Sozial- und Geisteswissenschaften uber die vielfaltigen Dimensionen der Frage nach dem Menschen zu fuhren. MOnographien und thematisch fokussierte Sammelbande, verfasst von ausgewiesenen Forscherinnen und Forschern, behandeln umfassend einzelne Elemente einer aktuellen Anthropologie. EIn systematischer uberblick und vielfaltige interdisziplinare Verknupfungen auf dem aktuellsten Stand der Forschung weisen die Bande als Referenzwerke zum jeweiligen Thema aus. AKtuelle Referenzwerke zur Anthropologie Analyse und Bewertung neuester Entwicklungen in den Lebenswissenschaften Erstklassige WissenschaftlerInnen Interdisziplinare Kompetenz Klare Darlegung aller verwendeten Begriffe: ideale Werke fur interessierte Laien Reihenherausgeber: Detlev Ganten, Charité Universitatsmedizin Berlin Volker Gerhardt, Humboldt-Universitat zu Berlin Jan-Christoph Heilinger, Universitat Zurich Julian Nida-Rumelin, Ludwig-Maximilians-Universitat Munchen. (shrink)

Wie beeinflussen sich Recht und Technik? Im ersten Teil dieses Bandes hinterfragen die Autorinnen und Autoren, ob es tatsächlich die rechtliche Entwicklung sein kann, die die Rahmenbedingungen für den technologischen und den damit möglicherweise einhergehenden gesellschaftlichen Fortschritt setzt – oder ob vielmehr das Recht nicht antizipiert, sondern nur reagiert. Damit und mit der globalen Dimension des Themas einher geht die Erkenntnis, dass es vielleicht an der Zeit ist, in einer weltweiten Informationsgesellschaft an neue, auch außerhalb des Rechts liegende Regulierungsansätze zu (...) denken. Im zweiten Teil des Bandes fragen die Autorinnen und Autoren nach der Relevanz des „practice turn“ für Recht und Moral. In ihren Beiträgen zeigen sie unter Rückgriff auf verschiedene philosophische Ansätze, was es für das Verständnis von Normen, Pflichten und Rechten bedeutet, wenn man diese als Teil sozialer Praktiken betrachtet: Wird so ein differenzierteres Bild gewonnen, das neue Möglichkeiten für die Kritik an bestehenden Normen eröffnet? Liegt hier theoretisches Potential für Völker- und Menschenrechtsdebatten? Oder wird die Möglichkeit normativer Begründungen dabei provinzialisiert und am Ende gar zugunsten von sozialtheoretischen Beschreibungen aufgegeben? (shrink)

Two eminent French philosophers discuss German philosophy—including the legacy of Kant, Hegel, Nietzsche, Adorno, Fichte, Marx, and Heidegger—from a French perspective. In this book, Alain Badiou and Jean-Luc Nancy, the two most important living philosophers in France, discuss German philosophy from a French perspective. Written in the form of a dialogue, and revised and expanded from a 2016 conversation between the two philosophers at the Universität der Künste Berlin, the book offers not only Badiou's and Nancy's reinterpretations of German philosophers (...) and philosophical concepts, but also an accessible introduction to the greatest thinkers of German philosophy. Badiou and Nancy discuss and debate such topics as the legacies of Kant, Hegel, and Marx, as well as Nietzsche, Adorno, Fichte, Schelling, and the unavoidable problem of Heidegger and Nazism. The dialogue is contentious, friendly, and often quotable, with strong—at times passionate—positions taken by both Badiou and Nancy, who find themselves disagreeing over Kant, for example, and in unexpected agreement on Marx, for another. What does it mean, then, to conduct a dialogue on German philosophy from a French perspective? As volume editor Jan Völker observes, “German philosophy” and “French philosophy” describe complex constellations that, despite the reference to nation-states and languages, above all encompass shared concepts and problems—although these take a range of forms. Perhaps they can reveal their essential import only in translation. (shrink)

The Covid-19 pandemic creates an unprecedented threatening situation worldwide with an urgent need for critical reflection and new knowledge production, but also a need for imminent action despite prevailing knowledge gaps and multilevel uncertainty. With regard to the role of research ethics in these pandemic times some argue in favor of exceptionalism, others, including the authors of this paper, emphasize the urgent need to remain committed to core ethical principles and fundamental human rights obligations all reflected in research regulations and (...) guidelines carefully crafted over time. In this paper we disentangle some of the arguments put forward in the ongoing debate about Covid-19 human challenge studies (CHIs) and the concomitant role of health-related research ethics in pandemic times. We suggest it might be helpful to think through a lens differentiating between risk, strict uncertainty and ignorance. We provide some examples of lessons learned by harm done in the name of research in the past and discuss the relevance of this legacy in the current situation. (shrink)

I argue that Hannah Arendt's analysis of the development of modern society illuminates one aspect of prevailing educational discourse. We can understand the ‘learning society’ as both an effect and an instrument of the logic of ‘bare biological life’ or zoé that Arendt claims is the ultimate point of reference for modern society. In such a society we seem to live permanently under the threat of social exclusion, being permanently put in the position of learners or problem-solvers, without the right (...) of appeal. To imagine the possibility of such an appeal requires us to recover our sense of the experience of childhood. (shrink)

Following Foucault, ‘critique’ could be regarded as being the art not to be governed in this way or as a project of desubjectivation. In this paper it is shown how such a project could be described as an e‐ducative practice. It explores this idea through an example which Foucault himself gave of such a critical practice: the writing of ‘experience books’. Thus it appears that such an e‐ducative practice is a ‘dangerous’, public and uncomfortable practice that is not in need (...) of pastoral care but requires generosity, presence and attention. As such it demands a pedagogy of experience which is to be invented in order to ‘make’ oneself into a question, to transgress the limits of a governmental regime. (shrink)

Hilbert's axiomatization program of physical theories met an interesting challenge when it confronted the rise of quantum mechanics in the mid-twenties. The novelty of the mathematical apparatus of the then newly born theory was to be matched only by its substantial lack of any definite physical interpretation. The early attempts at axiomatization, which are described here, reflect all the difficulty of the task faced by Jordan, Hilbert, von Neumann and others. The role of von Neumann is examined in considerable detail (...) as he can be viewed here as the most outstanding of Hilbert's heirs. Von Neumann, especially in his work devoted to the proof of the impossibility of hidden variables, not only continued Hilbert's program but pushed it to its very limits, blending axiomatic rigor and interpretative commitment. (shrink)

Der Körper hat Konjunktur. Als ausgestellter, verfüg- und verführbarer begegnet er uns täglichim Übermaß. Es war nur eine Frage der Zeit, bis im Spiel der sich in den Wissenschafteneinander ablösenden turns auch ein corporeal (oder body) turn ausgerufen würde. Dabeibleibt im genannten turn der Gegenstand der Untersuchung nicht selten reduziert auf das, wasman im deutschen Sprachgebrauch »Körper« nennt: ein physisches Substrat, das wie ein Dingunter Dingen beschreibbar ist. Gegen diese Verkürzung stellt der Begri des »Leibes«,spätestens seit Edmund Husserl, eine präzise (...) theoretische Intervention in die wissenschaftlicheund philosophische Diskussion um Körper und Körperlichkeit dar: Dem objektiv beobachtbaren Körper, den wir haben, wird der lebendige Leib, der wir sind, gegenübergestellt. Diesem »Leib«, seiner Geschichte, seinen Varianten und seinem Versprechen gehen dieAutoren der vorliegenden Beiträge nach. Inhaltsübersicht Emmanuel Alloa/Thomas Bedorf/Christian Grüny/Tobias Nikolaus Klass: Einleitung I. Der Leibbegriff in der Phänomenologie Emmanuel Alloa / Natalie Depraz: Edmund Husserl – „Ein merkwürdig unvollkommenkonstituiertes Ding“ – Stefan Kristensen: Maurice Merleau-Ponty I – Körperschema undleibliche Subjektivität – Emmanuel Alloa: Maurice Merleau-Ponty II – Fleisch und Dierenz – David Espinet: Martin Heidegger – Der leibliche Sinn von Sein – Thomas Bedorf: EmmanuelLevinas – Der Leib des Anderen – Karel Novotný: Körper, Leib, Aektivität in Jan Pato č kasPhänomenologie der natürlichen Welt – Julia Scheidegger: Michel Henry – TranszendentaleLeiblichkeit – Jörg Sternagel: Bernhard Waldenfels – Responsivität des Leibes – Kerstin Andermann: Hermann Schmitz – Leiblichkeit als kommunikatives Selbst- und Weltverhältnis II. Zur Geschichte des Leibbegris Emmanuel Alloa: Archaische Leiblichkeit. Die griechische Antike und die Entdeckung desKörpers – Theresia Heimerl: Der Leib Christi und der Körper des Christen: Körper und Leib alszentrale Problemzonen des Christentums – Marc Rölli: Philosophische Anthropologie im 19. Jahrhundert – Zwischen Leib und Körper – Tobias Nikolaus Klass: Friedrich Nietzsche – Denkenam „Leitfaden des Leibes“ – Andreas Cremonini: Sigmund Freud – Der gelebte vs. derphantasmatische Leib – Uta Noppeney: Kurt Goldstein und Frederik Buytendijk – Der Leib-Begri in der organismischen Biologie – Volker Schürmann: Max Scheler und Helmuth Plessner– Leiblichkeit in der Philosophischen Anthropologie – Marion Lauschke: Ernst Cassirer und AbyWarburg – Kulturanthropologie III. Grenzen und Kritik des Leibbegris Christian Grüny: Theodor W. Adorno – Soma und Sensorium – Ulrich Johannes Schneider: Michel Foucault – Der Körper und die Körper – Burkhard Liebsch: Paul Ricoeur – Das leiblicheSelbst begegnet dem Widerstand des Anderen – Mirjam Schaub: Gilles Deleuze – Was weiß ein„Körper ohne Organe“ vom Leib? – Kathrin Busch: Jean-Luc Nancy – Exposition und Berührung– Shaun Gallagher: Embodiment: Leiblichkeit in den Kognitionswissenschaften – Marie-Luise Angerer: Gender und Performance – Ist leibliche Identität ein Konstrukt? – Thomas Bedorf/Selin Gerlek: Praxistheorien – Leibkörperliche Praktiken im Vollzug. (shrink)

The increasing emphasis on participation in education offers the starting point for this paper. Participation appears to be a strategic notion in a particular problematisation of education: this is installed through certain ways of speaking and writing (discourse) and through certain procedures, instruments and techniques that are proposed and developed in different places and spaces (technology). Participation is thereby claimed to empower individuals and to emancipate the child or the student from dominant regimes of power, including liberating them from oppressive (...) traditional educational practices. Foucault's concept of governmentality, which offers us a specific understanding of power, helps us to analyse the discourse and technology of participation in a different way: participation comes to be seen not as an increase in freedom and empowerment, but as an element in a particular mode of government or power. According to this analysis the plea for practices of participation appears as an interpellation or call, governing the way that people act and behave, and encouraging them to think of themselves in a very specific way. We characterise this in terms of immunisation. (shrink)

Due to the intense selection pressure against inbreeding, humans are expected to possess psychological adaptations that regulate mate choice and avoid inbreeding. From a gene’s-eye perspective, there is little difference in the evolutionary costs between situations where an individual him/herself is participating in inbreeding and inbreeding among other close relatives. The difference is merely quantitative, as fitness can be compromised via both routes. The question is whether humans are sensitive to the direct as well as indirect costs of inbreeding. Using (...) responses from a large population-based sample (27,364 responses from 2,353 participants), we found that human motivations to avoid inbreeding closely track the theoretical costs of inbreeding as predicted by inclusive-fitness theory. Participants were asked to select in a forced choice paradigm, which of two acts of inbreeding with actual family members they would want to avoid most. We found that the estimated fitness costs explained 83.6% of participant choices. Importantly, fitness costs explained choices also when the self was not involved. We conclude that humans intuit the indirect fitness costs of mating decisions made by close family members and that psychological inbreeding avoidance mechanisms extend beyond self-regulation. (shrink)

The larger part of Yearbook 6 of the Institute Vienna Circle constitutes the proceedings of a symposium on Alfred Tarski and his influence on and interchanges with the Vienna Circle, especially those on and with Rudolf Carnap and Kurt Gödel. It is the first time that this topic has been treated on such a scale and in such depth. Attention is mainly paid to the origins, development and subsequent role of Tarski's definition of truth. Some contributions are primarily historical, others (...) analyze logical aspects of the concept of truth. Contributors include Anita and Saul Feferman, Jan Wolenski, Jan Tarski and Hans Sluga. Several Polish logicians contributed: Gzegorczyk, Wójcicki, Murawski and Rojszczak. The volume presents entirely new biographical material on Tarski, both from his Polish period and on his influential career in the United States: at Harvard, in Princeton, at Hunter, and at the University of California at Berkeley. The high point of the analysis involves Tarski's influence on Carnap's evolution from a narrow syntactical view of language, to the ontologically more sophisticated but more controversial semantical view. Another highlight involves the interchange between Tarski and Gödel on the connection between truth and proof and on the nature of metalanguages. The concluding part of Yearbook 6 includes documentation, book reviews and a summary of current activities of the Institute Vienna Circle. Jan Tarski introduces letters written by his father to Gödel; Paolo Parrini reports on the Vienna Circle's influence in Italy; several reviews cover recent books on logical empiricism, on Gödel, on cosmology, on holistic approaches in Germany, and on Mauthner. (shrink)

Enhancement, the improvement of mental capacities with psychoactive substances and technologies has stimulated one of the largest debates in contemporary bioethics. Surprisingly few participants in this debate take note of the tendentious legal status of psychoactive pharmaceuticals as the primary means of enhancement. -/- Enhancement technologies and substances have measurable effects on specific measurable cognitive functions. A major issue of contention in the debate is how to evaluate these effects, i. e. which theory of value to use. It is contested (...) whether the pleasures and achievements resulting from the use of enhancement can be counted as such or can be ignored or devaluate by calling them fraudulent or inauthentic. -/- The alleged and real benefits of enhancement are not expected to be evenly distributed, nor is it always clear whether enhancement is a zero-sum game or has benefits even for the non-users. This results in a complex structure of risks and benefits for individuals and groups, which needs to be broken down in detail. (shrink)

In the literature, regress arguments often take one of two different forms: either they conclude that a given solution fails to solve any problem of a certain kind (the strong conclusion), or they conclude that a given solution fails to solve all problems of a certain kind (the weaker conclusion). This gives rise to a logical problem: do regresses entail the strong or the weaker conclusion, or none? In this paper I demonstrate that regress arguments can in fact take both (...) forms, and clearly set out the logical difference between them. Throughout the paper, I confine myself to metaphysical examples from the early Russell. Only now that we know they are valid can we start to discuss whether they are sound. (shrink)

This article offers insight into the image of women in German conservative congregations, especially in the Brethren movement. It also describes the author’s personal journey to a position of strongly supporting female preaching and female leadership in churches. The article combines empirical facts and personal insights. It gives examples of androcentrism in German academic theology. The case study is on the Brethren movement in Germany and their teaching on women, which was very much influenced by certain Pauline texts from the (...) New Testament. Unfortunately, ‘women’s role in the church’ became the shibboleth for biblical correctness. While living and working in this context, the author discovered inconsistencies in practice, which finally led to this paradigm shift. Contribution: It is argued that if women are not allowed to participate publicly in the church services, it is like driving a car with four cylinders but turning off two cylinders. (shrink)

Non-invasive brain stimulation promises innovative experimental possibilities for psychology and neurosci- ence as well as new therapeutic and palliative measures in medicine. Because of its good risk–benefit ratio, non-invasiveness and reversibility as well as its low effort and cost it has good chances of becoming a wide- spread tool in science, medicine and even in lay use. While most issues in medical and research ethics such as informed consent, safety, and potential for misuse can be handled with manageable effort, the (...) real promise of brain stimulation does raise one prominent moral worry: it may lay the foundation of reliable, precise and stable manipulations of the mind. This article addresses this worry and concludes that it is not the possibility of manipulation, but the shift in our understanding of our mind which stands in need of careful consideration. (shrink)

Religionen unterbreiten Sinnstiftungsangebote und beeinflussen nicht unwesentlich den Umgang der Menschen miteinander. Sie können zu Fortschritt und Freiheit der Menschen beitragen, aber auch zu Fanatismus und Intoleranz führen. Deshalb ist ihr Stellenwert in einer säkularen Gesellschaft umstritten. Welcher Umgang mit Religionen empfiehlt sich? Ist es für eine soziomoralische Fundierung der Gesellschaft nicht besser, allein auf eine vernunftbasierte Ethik zu setzen? Und lassen sich Glauben und Wissen überhaupt miteinander versöhnen? Mit Beiträgen von Konrad Paul Liessmann, Volker Gerhardt, Nadia Baghdadi und Jan (...) Assmann. (shrink)

This essay addresses the on-going controversy between supporters of minimal government, or minarchists, and supporters of no government, or anarchists. Both lay claim to the Libertarian principle, which holds that the only justification for the use of force is to deal with aggressive force initiated by someone else. Both agree that force is justified in dealing with aggressors. The only question is, who wields it, and how? The essay explains, briefly, the role of private property in all this. Private property (...) is really just the operation of the liberty principle in the area of the use of things outside ourselves: those who initiate use of such things will have their activities subject to continual invasion unless property is recognized, and so property is the natural outcome of liberty, taken seriously. But the trouble is, states are monopolies, and maintain themselves at public expense, by taxation. This inevitably means interference with private property rights. And so, if we deal with aggressors via the state, we turn into partial aggressors ourselves, it seems. The essay points out that and why both minarchism and anarchism are virtually impossible in contemporary circumstances, but at the level of basic theory, at any rate, the anarchist appears to have the better of it. (shrink)

‘Racism’ has become the name of something we are all against. But what exactly is it, and why are we against it? This general account proposes that in many cases and contexts, the making of racial (and other) distinctions in such a way as to give some kind of preference to members of one such group among others is quite acceptable. When isn’t it, then? The answer proposed here is that it’s unacceptable when the kind of behavior done to some (...) such group is independently wrongful behavior—in particular, seriously injurious. Various examples are given. The result is to make racism a clear notion whose unjustifiability is obvious—but to imply that many things often claimed to be racist should not be so regarded. (shrink)

Only rarely do foreign visitors find their way to the Temple Garden of Philosophy, located away from the busy shopping streets and off the beaten tourist track in the Japanese capital. In this book, the World Sages, to whose memory the shrine in the centre of the Garden is dedicated, are presented as existential thinkers in four essays by Japanese and German scholars. In a detailed introduction, the author and translator of the volume sketches an intellectual framework that places the (...) Four Sages within the parameters of global humanism. Perusing the recent contributions by Jan Assmann and Jürgen Habermas, the epilogue offers a discussion of the controversial thesis of a Eurasian Axial Age around 600 BCE. With contributions by Prof. em. Dr. Dr. h.c. mult. Volker Gerhardt, Prof. em. Dr. Makio Takemura and Prof. em. Dr. Kōhei Yoshida. (shrink)

El propósito de este artículo es refutar las objeciones de Marc Ramsey a los principios de educación cívica del liberalismo político. Argumento que Ramsey malinterpreta la distinción entre la esfera pública y la esfera privada que emana del liberalismo político, y que su opinión de que, cuando es escrutado, el liberalismo político deriva en un liberalismo comprehensivo o de la «autonomía» carece de fundamento. La relevancia del tema es que la educación de acuerdo con el liberalismo político es más tolerante (...) que la educación conforme al liberalismo comprehensivo. Aquellos padres razonablemente religiosos que no son liberales podrán aceptar un liberalismo político, pero no uno comprehensivo. (shrink)

An inquiry into the bioethical or ethical component of post-humanism can be through the question of sex. Following from Manoj’s idea of a cyborg as having a “sexless” possibility, this paper presents other arguments that advance the possibility of asexuality in the posthuman. First, I begin with a discussion of Žižek’s point concerning the cessation or voiding of sexual difference. Second, I will continue such an argument through the selfreplicating possibilities of cloning and full cyberspace immersion, the later as prototyped (...) by Pokémon. And finally, there seems to be an inevitable thread that begs to link the concept of the posthuman to Nietzsche; so I will explore some of the arguments that include or exclude Nietzschean ethics in this prospect. (shrink)

Der agyptische Zeitbegriff hat zwei Eigentumlichkeiten: erstens gibt es nicht einen, sondern zwei Begriffe fur das, was wir Zeit nennen, und zweitens konnen wir diese Begriffe zugleich mit Zeit und mit Ewigkeit wiedergeben. Sie bezeichnen die Zeit in ihrer Gesamtheit, ihrer unabsehbaren Fulle. Jan Assmann untersucht die Bedeutung dieses dualen Zeit/Ewigkeitsbegriffs in funf Schritten. Im ersten Teil wird diese Zweiteilung der Zeit aus der Aspektopposition des agyptischen Verbalsystems abgeleitet, das sich nicht, wie das uns vertraute auf die drei Zeitstufen Vergangenheit (...) Gegenwart Zukunft, sondern auf die zwei Aspekte Imperfektiv/Perfektiv bezieht und mit verschiedenen Symbolisierungen und Personifikationen in Verbindung gebracht. Die eine Zeit der unendlich in sich kreisenden Bewegung, aus der die Zeiteinheiten der Stunden, Tage, Monate, Jahre hervorgehen ist die Sternzeit, die Zeit des Sonnengottes, die andere Zeit der unwandelbaren Dauer ist die Steinzeit, die Zeit des Osiris. In einem zweiten Schritt wird diese Unterscheidung inhaltlich konkretisiert als kosmische und moralische Zeit. Die kosmische Sternzeit ist die Zeit der Riten, durch deren Vollzug sich der Mensch in die kosmischen Ordnungen eingliedert. Die Steinzeit der Grabmonumente, in denen sich der Mensch ins Gedachtnis der Nachwelt einzuschreiben hofft, ist die Zeit der Rechenschaft und der Geschichte. Speziell dem agyptischen Umgang mit Geschichte widmet sich der dritte Teil. Hier geht es um den engen Zusammenhang von Zeit, Geschichte und Staat, der fur das agyptische Zeitverstandnis charakteristisch ist. Der vierte Teil behandelt den Unterschied von linearer und zyklischer Zeit, Irreversibilitat und Reversibilitat, Steinzeit und Sternzeit unter dem Gesichtspunkt des Endes, das in beiden Dimensionen jeweils ganz unterschiedliche Formen annimmt. Im letzten Teil untersucht Assmann den grundlegenden Wandel des agyptischen Zeitdenkens in der 2. Halfte des 2. Jahrtausends v. Chr. Die aus der Bewegung der Sonne um die Erde ausstromende Sternzeit fullt sich immer mehr mit dem Inhalt von Schicksal und Geschichte, die Zeit, und mit ihr das menschliche Leben und das Geschick des Landes, wird in Gottes Handen gedacht. (shrink)

This is the first English translation directly based on the original Polish ‘Zasada sprzeczności a logika symboliczna’, the appendix on symbolic logic of Jan Łukasiewicz's 1910 book O zasadzie sprzeczności u Arytotelesa (On the Principle of Contradiction in Aristotle).

The aim of this paper is to appreciate more deeply the ecclesiological and missiological perspectives of synodality and thus to suggest that synodality is not something new or created as the whim of Pope Francis but that it is rooted in the Church's ecclesiology from its earliest times and as such finds an expression in the Church's life and mission. In this paper I will demonstrate that the Church has always been a synodal Church and what we are witnessing now (...) is a valid theological development which takes us into the third millennium. I wish to set my examination of synodality in its ecclesiological and missiological perspectives and thereby posit that these two branches or routes lead into the one synodal pathway. I will show that as we examine the ecclesiological perspective of synodality we shall see that it is set in a renewed sense of mission. For this, we will need to co-operate with God and each other, as Pope Francis hinted at in 2015. (shrink)